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fubftitutes others in his Anfwer, viz. Chrift has now the fame Body for Subftance he had here on Earth, now a fpiritual and heavenly, but ftill a true human Body.

THAT Chrift continues to be a real Man, glorified in the Heavens in Soul and Body, the Quakers, as we have before fhewn, do affert: That he has now a Spiritual and Heavenly Body they acknowledge; but that Chrift has now a Body of Flesh and Bones, our Adverfary himself declines the Probation of. His Terms, Circumfcript, Limited and Local, he borrows not from the Scripture, and has boldly afferted, without any Proof, that Circumfeription, Limitation, and Locality, are infe-. parable from an human Body, however now fpiritualized and glorified in Heaven. The Nature and Properties of fuch a Body are, no doubt, very different from thofe of fuch an earthly or carnal human Body, as Men on Earth generally have. But how far and wherein they differ, our Adverfary, we suppose, will not undertake to demonftrate; nor how they are the fame in Subtance: Does not the Text i John xxii. 19. fay concerning the Body of Chrift after his Refurrection, that when the Doors were fout, where the Difciples were affembled for fear of the Jews, came Jefus and food in the midft? Can a Body the fame for Subftance with fnch a Body of Flesh and Blood as Men on Earth have, enter into a Room the Doors being fbut? Is it not contrary to the Nature and Properties of fuch a Body fo to do? His Body therefore after the Resurrection, was not fo limited as our human Bodies are. This we mention to fhew our Adversary, that 'tis more eafy to affert than prove, that Chrift's Body was the fame for Subtance without any Change or Alteration after his Refurrection as before.

As

As to John Whitehead,

OUT of three Pages of whofe Book, called, The Quakers Refuge, the Vicar p. 143, picks out three diftant Parts of Sentences to form Queries from, and to make the Author feem Heterodox; who, writing in answer to an Adverfary, that had very carnal Notions of the glorified Body of Chrift, and had faid, It was fuch an one as his, confifting of Flesh and Bones, and in yonder Heaven, pointing toward the Clouds, did declare himself negative to the Limitation and Circumfcription of Chrift's Body in that Senfe. But that John Whitehead owned the Manhood of Chrift is evident in the Place referred to, where he fays, p. 39.

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And the Manhood which through Mercy to us was taken • into Union with his Effence, Power and Godhead, fhould not be divided from, nor cried up in Oppofition to the Eternal Word or Son of God, as they • who only know Chrift after the Flesh are fubject to do. He alfo acknowledges, p. 40. That Chrift. • is glorified with that Glory which he had with the Father before the World began,in a Body fuitable to • his Spirit.

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P. 144. THE Vicar adds, And when they fay Chrift is not abfent from his People as touching his Flesh; they cannot mean it of his human created Body of Flefh, which none ever thought to be in any Man, but of an heavenly uncreated Body of Flesh, which they fay he had from Eternity, and which they think they have within them; which is only a wild enthufi aftick Notion, that the Quakers took from other Enthufiafts that were before them.'

WHO

WHO those other Enthufiafts were the Vicar does not inform his Reader, that fome of those called Fathers held what he here calls, a wild enthufiaftick Notion, their Writings fhew,

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(c) THE Flesh and Blood of Chrift, faith Hierom, is understood two Ways; either it is that spiritual and divine Flesh and Blood, where of he faid, My Flesh is Meat indeed, and Blood is Drink indeed, and unless ye eat my Flefb, and drink my Blood, ye shall not have eternal Life; or it is that Flesh which was crucified, and that Blood which was fhed by the Soldiers Spear.

(d) I DESIRE to drink the Blood of Chrift, faith Ignatius, which is Love incorruptible, and and an over-flowing Life.

Clemens Alexandrinus faith, (e) The Blood of our Lord is twofold, the one is Carnal, by which we are redeemed from Corruption, and the other Spiritual, wherewith we are anointed. • To drink the Blood of Jefus is to partake of ⚫ his Incorruption. The Spirit is the Virtue of • the

(c) Dupliciter vero Sanguis Chrifti & Caro intelligitur; vel fpiritualis illa, atque divina, de qua ipfe dicit, Caro mea verè eft cibus, & fanguis meus verè eft potus; & nifi manducaveritis Carnem meam, & fanguinem meum biberitis, non habebitis vitam æternam; vel caro & fanguis quæ crucifixa eft, & qui militis effufus eft lanecâ. Hier. Com on Ephef. c, I. V. 7.

(1) Και πόμα θέλω τὸ ἅιμα αυτᾶ ὅ ἐσιν ἀγάπη ἄφθαρτος, aa dervaos (an. Jgnat. Epift. ad Romanos.

(ε) Διττὸν δὲ τὸ ἄιμα τε κυρίε,τὸ μὲν γάρ ἐσιν αυτό σαρκι κὸν ὦ τῆς φθορᾶς λελυτρώμεθα. το δε πνευματικὸν ὦ κεκρίσμε θα, καὶ τῖτ ἐςι πιᾶν τὸ αιμα τῇ Ιησᾶ τῆς κυριακῆς μεταλα δεν αφθαρσίας. Ἰχὺς δὲ τὸ λόγο το Πνεῦμα ως αιμα Σαρκός Clem. Alexandr. Pedagog, 1, 2. C. 2.

the Aby or divine Word, as the Body is of the Flesh.

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Ibid. OUR Opponent thus queries, If Chrift be in Heaven at a Distance from thee, how can ⚫ he be a Saviour that is at a Distance from thee? Jefus at a Distance will not fave thee. And are they not falfe Minifters that preach fuch Doctrine?

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He has not produced any of the Quakers Writings to authorize this Quotation; nor yet does he himself directly anfwer it? But his own Words P. 145. And he alfo by his fpiritual Prefence with us here, by his Spirit within us, renews and fanctifies us, which is a true Part of his Sal⚫vation and neceffary to make us fit for his compleat Salvation hereafter in Heaven,' do plainly admit the Neceffity of Chrift, not only at a Distance, but also prefent within us, in order to our compleat Salvation, which is the true Chriftian Doctrine concerning our Salvation through Jefus Chrift,' which the Quakers teach, and that himself says, every true Minifter is to preach.

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BUT what does he mean by these Words, tho' imperfect here; does he think the Works of Christ's Spirit to have any Defect or Imperfection? If not he should have better explained himself.

As to the Bleffings and Benefits of Chrift's Interceffion, and of fuch a true and lively Per• fuafion of Jefus Chrift his being the Son of God • and Saviour of the World, and the Virtue and • Merit of his Sacrifice and Atonement, as to give ⚫our felves entirely to be his faithful Servants, ⚫ and to rely upon him alone, and his Merits and ⚫ Mediation for our Salvation, upon our faithful

ly

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ly performing the Terms and Conditions of the Gofpel required of us, through the gracious Affiftances and fanctifying Operations of his Holy Spirit within us,' which our Opponent mentions p. 145, 146. we perfectly agree with him, and wish he did as conftantly adhere to the Truth, as he does at times affert it.

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He queries, p. 146. Is there not now, the fame Gift of difcerning Spirits in the Church, that was in the Apoftle's Days, whereby we can difcern who are faithful true Chriftians, • and who are not?'

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To which he anfwers, No, but then as doubting the Force of his fingle Negation to the Question itfelf, he falls to changing the Terms of it, adding, For we can no more pretend now, to the fame difcerning of Spirits the Apostles had, in fome extraordinary Cafes, as in difcerning who were fit to be called to the Office of the Miniftry, or fuch as St. Peter's feeing into Simon's, < and St. Paul into Elymas's Heart, than to the • other extraordinary and miraculous Gifts which they had.' Now the Terms Extraordinary and Miraculous are not in the Question; nor does our Adversary affert, that there is no Gift of difcerning of Spirits but what is extraordinary and miraculous: What is that Communion and Fellowship which the Faithful have one with another, if there be no Gift of difcerning among them? Can the living Members of the fame living Body be infenfible of the Relation they ftand in between themselves? Can the Life of the Body be withdrawn from any Member, and the Body unfenfible of that Members Deadness and Uselesness to the Body? If not, it must be granted, that there is a Spirit of Difcerning in the true Church, by

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